faculty of belief becomes indispensable, where the two, at one level, become identical.
Oscillating between the mecanicist-organicist explanation and the finalist-spiritualist the individual searches for a satisfactory choice to determine his final decision.
Like his forced existence, his form, structure, aging and death, every person passes through this life-cycle of appearance and disappearance. Interaction between man and the universe necessitates explanation. This explanation necessitates knowledge. The demand for explanation leads to awareness where man attains an uncertain state of comprehension, labeled as knowledge.
‘Ultimate knowledge’, i.e. knowledge of presence, structure, form, origin and finality of objects constituting the universe, remains unknown and inaccessible.
Heidegger, as an example of a materialist, considers that the ‘ultimate horizon of science will not be the representation and comprehension of the real but rather its enslavement by the technological’. The discomfort of the metaphysical order, unverifiable by the science, has incited Kant to think that,
‘speculative reason is not real and has no sense unless in relation to its submission to practical reason which does not seize to produce ends.’
Knowledge, so far, remains, at best, short of attaining ultimate interaction with the universe. It is the result of man’s capacity to acquire data. This data is limited by what the mind can conceive of the sensible and the intelligible. Neither the observer, man, nor the observed, the universe, is accessible to ultimate knowledge at our present state of knowledge.
Ultimate knowledge is concerned with the nature, structure, form, change, development, presence, origin and
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